论回族口承非物质文化的传承与保护

回族口承非物质文化遗产内容丰富,种类众多。相关政府部门和学者积极有为,在抢救和保护回族非物质文化方面作出积极努力并取得一定成效。但在全球化和现代化的冲击下,回族口承文化仍然面临边缘化和被消解的窘境。因此,对其保护和传承工作亟须跟进。     

韩国非物质文化遗产保护制度对我国的启示——以端午祭申遗成功为视点

韩国端午祭申报世界非物质文化遗产的成功,在中国引起很大反响。中国端午节和韩国端午祭之争的本质,是对传统文化保护与发扬。学术界以前的研究成果,主要集中在文化本身,但是对于两国遗产保护制度较为忽略。再加上第一手韩文文献难以取得,更增加了这一问题的研究难度。本文结合韩文文献,探寻其文化渊源,比较其文化差异,同时对非物质遗产保护制度进行深入分析,提醒我们:在经济发展下的社会转型期,必须重视传统文化的保护,否则在全球化时代,我们的文化身份和文化之根将会丧失。     

四川民族自治地方非物质文化遗产保护现状与保护策略

一直以来四川民族自治地方开展了具有一定广度和深度的非物质文化遗产保护工作,逐渐形成了国家、省、市（州）、县四级非物质文化遗产代表性名录保护体系。非物质文化遗产保护的＂后申报时期＂,四川民族自治地方应力争实现民族自治地方文化资源与优势资源结合、民族文化资源带动经济发展方式的深刻转变,探索非物质文化遗产保护常态化、产业化、多元化、专业化、制度化的发展策略和制度支撑。     

基于文化适应理论的人口较少民族文化变迁与社会发展——以云南布朗族为个案

全球化现代化的浪潮使得世界各民族处于急剧的社会文化变迁之中,发展中国家及其少数民族尤其是人口较少民族面临更为严峻的挑战,文化适应是应对这一挑战的必由之路。本文以布朗族为个案探讨社会变迁背景下人口较少民族文化传承与发展的路向。在对文化适应理论进行回顾之后,结合实证调查分析,本文认为,贝瑞所提出的文化适应理论能够较好解释及指引布朗族社会变迁及文化传承,在调适中寻求发展应是人口较少民族当前社会发展的最佳路径。     

非物质文化遗产保护与全球化背景下的资源博弈

国际社会保护濒临消失的人类文化遗产的热切期待,推动了声势浩大的非物质文化遗产保护的时代潮流的形成和发展。文化主体之于文化身份的诉求、权力承担者之于政绩的追求以及商业资本之于利润的追逐,正逐渐使非物质文化遗产保护演变成为一场规模宏大且影响深远的资源博弈运动。正视全球化背景下断裂与脱节的文化经济秩序,客观看待非物质文化遗产保护与发展过程中的资源博弈现象,充分调动社会各方力量,共同促进非物质文化遗产的发展和繁荣,是当前非物质文化遗产保护工作的重要路径选择。     

文化生态区与非物质文化遗产保护研究

非物质文化遗产是不同人群共同体在特定的时间、空间里,处理人与人、人与社会、人与自然关系时的文化产物,有着自身特定的属性:主体性、整体性、活态性以及无形性等,在文化旅游盛行的情境中,如何保护与传承非物质文化遗产问题一直都是焦点问题。本文试图从文化生态区的理念出发,探寻非物质文化遗产保护与传承的道路,为非物质文化能够继续活态的、原真性的存续提供一种方法论视角。     

On the Erasure of race in control culture discourse: a case study of Trayvon Martin’s role in the Black Lives Matter movement

ABSTRACT

In this paper, we analyze an emergent cultural clash between: (a) how media outlets and other control culture institutions have portrayed events related to Black Lives Matter, and (b) the complex reality of Black Lives Matter movements as they have developed through embodied, intersectional, and always socially situated forms of direct collective action. In focusing specifically on American mainstream media coverage of the killing of Trayvon Martin, we argue that, given the history of white supremacy in America, such journalistic accounts generally fail to provide an adequate socio-historical context for emergent social movements in the vein of Black Lives Matter. In framing such movements, at worst, as anti-American terrorist organizations, though more regularly as social constellations of misplaced anger, American control culture institutions have consistently reinforced a certain set of logical contradictions found across broader discussions about race throughout the history of America. Finally, drawing on the theory of play proposed by Gregory Bateson, we outline how a form of subverting mainstream journalistic framing techniques is enacted and embodied creativity through the communally oriented tactics successfully deployed by social movements like Black Lives Matter.     

口述史给非物质文化遗产研究提供的新视角

把口述史研究的理论和方法引入非物质文化遗产的研究,可以使研究者充分收集口述史料,并对其进行整理、归纳、分析、判断、评价,同时将口述史料与可得到的其他文献资料结合起来使用。通过这些史料,研究者不仅可以得到原始的宝贵资料,而且能够填补文献资料中遗产事项真实性、细节性的缺陷。通过对非物质文化遗产传承人口述史访谈这种方式,能更好地把握文化遗产研究的脉络,从而为遗产学的发展提供新思路。     

壮族民俗文化中的动漫文化创意产业元素

动漫是一种特殊的艺术形态,它的成功体现在文化带来的巨大商业价值上。动漫切忌随波逐流,只有拥有自身独有的民族元素和文化符号,才能成就其独特的艺术生命力。中国动漫的发展,须以民俗文化作为基石,才能散发出奇异的芬芳。本文旨在讨论从壮族的民俗文化中提炼作为动漫文化创意产业的元素,切实把握壮族民俗文化的精髓,并融入时代特征和品味,打造广西独树一帜的动漫品牌。     

论民族文化旅游资源的开发与保护

近年来,我国的民族文化旅游迅速发展,特别是在少数民族地区更成为旅游发展的重要内容。而民族文化旅游资源的开发与保护,直接涉及到民族文化旅游的可持续发展问题。本文在总结前人开发、保护经验的基础上,从理论与实践两个角度提出了开发保护民族文化旅游资源的一些具体措施。建立民族文化旅游博物馆,以保护在现代社会已失去实用价值、逐渐消亡的民族文化。通过法律保护可接触性文化遗产,通过引导、教育社区民众以保护不可接触性文化遗产。     

贾理:苗族传统社会内部的“官学”体系

苗族贾理的传承提供了反思少数民族原生形态教育的新视角。在主流文化尚未大规模进入前,西南少数民族有各自文化传承的内容与方式。本文基于黔东南州丹寨县的田野考察,在历史语境背景下、从苗族贾理传承的形式和内容两个维度论证其补充儒学教化而成为苗族传统社会内部的“官学”,尤其是贾师办班授贾形式因其正式性、目的性可视作苗族特色“私塾”雏形。西南与中原同属一个文化共同体,贾理融通转化儒家思想,在育人、传承地方性知识和文化认同等方面发挥了民族文化的教育功能。于现代社会转型背景下,重审典型民族文化教育活动有助于增强中华民族共同体意识。     

新世纪我国非物质文化遗产的保护与传承

新世纪以来,我国非物质文化遗产的保护与传承卓有成效,取得了令人瞩目的成就,主要表现在:积极参与国际非物质文化遗产保护工作;有步骤地推进非物质文化遗产保护工作全面展开;采取多种形式,抢救保护非物质文化遗产;搞好文化遗产日活动;全面、扎实地推进普查工作;建立非物质文化遗产保护四级名录体系,认定和保护代表性传承人;建设文化生态保护区;有效地进行生产性保护;加强非物质文化遗产基础设施的建设;非物质文化遗产理论研究蔚然成风。     

青藏铁路周边少数民族文化遗产保护与旅游发展对策研究

青藏铁路不仅是一务政治线、经济线,更是一条文化线,一条朝圣旅游遗产线.本文在文献研究和实地调研的基础上,从旅游学、文化学、人类学的角度出发,主要以青藏线西宁至格尔木段为例,对青藏铁路周边多民族文化遗产的类型、生存现状、价值、旅游开发利用程度等进行了描述及分析,在此基础上提出了对多民族文化遗产如何进行有效保护,如何利用多民族文化遗产这一特有资源打造青藏铁路世界级旅游黄金带的对策与思路.     

Promoting majority culture and excluding external ethnic influences: China’s strategy for the UNESCO ‘intangible’ cultural heritage list

ABSTRACT

China’s enthusiasm for having many World Heritage–listed sites is well-known as a national strategy of cultural soft power, economic development, and incorporating minority groups into the Han-dominated Chinese state. Relatively understudied are China’s efforts related to UNESCO’s lists of ‘intangible’ cultural heritage, which inscribe people’s living culture – such as dances, costumes, and songs – as world heritage. This study focuses on how some ethnic groups’ intangible culture has been objectified for the World Heritage Lists by the Chinese state. This study argues that by enlisting ethnic minorities’ culture under the name of Chinese state, the state can reinforce state borders that often run across ethnic and cultural boundaries, reducing external influences on minorities from their trans-border ethnic or cultural kin. Concomitantly, the majority’s cultural prominence is further entrenched in this process by the emphasis placed on minorities’ folklore in contrast to the Han’s culture of civilization.     

论台湾原住民的书写策略:从文化符号学的角度观察

台湾原住民如何在以汉文化为中心的文化域中实现文化主体性的重建一直以来是学术界关注的焦点所在。本文试从文化符号学的角度出发,对原住民书写的书写策略、多重发声现象和写作疆界进行考察和讨论,从而指出语言、创作形式的互补和书写题材的越界对原住民自身文化保持丰富性和创造性具有重要意义,并将对文化和价值的多元发展提供了可能。     

文化景观遗产及构成要素探析——以广西龙脊梯田为例

和谐的人文景观其实质就是文化遗产.景观遗产最大的不同在于它是"人类活动的历史遗留",是稀缺的、独特的和不可再生的.梯田文化景观遗产包括山地自然要素、梯田文化景观遗产、古村落物质文化遗产以及梯田--古聚落非物质文化遗产四个维度,每个维度又有各自的分级指标.本文以广西龙脊梯田为例,分析对比了东道主和游客双方对龙脊梯田遗产的感知差异,提出了龙胜梯田文化景观遗产要素,以求达到景观遗产的活态保护与有效开发的目的.     

‘I want them better than me’: Pedagogical strategies employed by four immigrant parents in the face of perceived forms of exclusion by school authorities

In Australia, students from Chinese and Arabic language backgrounds form the largest minority language groups in the New South Wales (NSW) public school system. Yet the mainstream academic performance of students from these two communities show marked differences in their levels of attainment. This article explores the home literacy practices of two immigrant families – one from a Chinese background and the other of Lebanese heritage – in order to obtain insights into how parents support their children in the acquisition of mainstream literacies. It documents parents’ perceptions of their interactions with school authorities in relation to their children’s educational needs. Findings indicate that despite a plethora of inclusive policies adopted by the children’s schools, the families in our study perceived school authorities as exclusionary in their practices. The article chronicles the sense of powerlessness and alienation experienced by both families when confronted with the rigidity of a school system they neither knew nor understood. Despite the similarities in their experiences, the Chinese family succeeded in the acquisition of mainstream literacies while the Lebanese family continues to struggle with the demands of the school curriculum. We present the contrasting solutions adopted by the two families to meet the educational needs of their children and indicate how their culturally derived responses go part way in explaining the different levels of school achievement experienced by the two families.     

美国文化及自然遗产保护的历史与经验

美国的文化与自然遗产保护运动具有明显的自下而上的特点,在这个过程中,民间社团组织发挥了重要作用。由于历史较短等各方面原因,美国的小型文化遗产并不是特别丰富,因此它的保护重点主要集中在对历史遗址、遗迹及自然遗产的保护方面,并主要以国家公园的方式进行。此外,在欧美各国中,美国对民间风俗习惯等无形文化遗产的关照应该说是较为超前的。     

The importance of Australian national identity to a sense of belonging of Anglo-Celtic and Chinese cultural groups in regional Australia

This study explored the primacy of importance of Australian national identity as underpinning belongingness of Anglo-Celtic and Chinese cultural groups. A mixed-method approach comprised focus groups and interviews was used. Australian national identity did not hold primacy of importance to a sense of belonging in either group, however family identities were of primary importance to both, together with cultural identity of the Chinese. Anglo-Celtic's felt culturally disassociated, whereas Chinese sought majority acceptance through cultural promotion, and bicultural identification. Findings call for further research of Australian national identity of the majority and other minority cultural groups.     

Heritage corridors: transnational flows and the built environment of migration

ABSTRACT

In settler nations such as Australia, which have high migrant intakes, a category of cultural heritage practice has emerged that focuses on the material record of immigration. Currently, a nation-bounded approach tends to be taken to the recording and interpretation of this heritage, an approach that largely ignores the transnational social fields to which the immigrants who created the heritage places and buildings belonged. I propose the concept ‘heritage corridor’ to aid in conceptualising the transnational connectivity between migrant heritage sites in Australia and overseas locales as well as the bi-directional flow of ideas and capital that is often materially evident in the built environments, both rural and urban, encompassed by such a corridor. Focusing on Chinese overseas migration in the nineteenth and twentieth centuries, I describe how transnational remittances were instrumental in the building of houses, temples, schools, shops, roads and bridges in Guangdong Province, many of which are now regarded as heritage items. As an example of how the field of heritage studies may productively dialogue with migration studies, new thinking on material agency is drawn upon to account for the way remittance-built houses become entangled in the lives and aspirations of those at opposite poles of a heritage corridor.